Teks -- Matthew 10:5 (NET)

10:5 Jesus sent out these twelve, instructing them as follows: “Do not go to Gentile regions and do not enter any Samaritan town.

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Robertson: Mat 10:5 - These twelve Jesus sent forth

These twelve Jesus sent forth ( toutous tous dōdeka apesteilen ho Iēsous ).

The word "sent forth"(apesteilen ) is the same root as "apostles."The same word reappears in Mat 10:16.

Robertson: Mat 10:5 - Way of the Gentiles

Way of the Gentiles ( hodon ethnōn ).

Objective genitive, way leading to the Gentiles. This prohibition against going among the Gentiles and the Samaritans was for this special tour. They were to give the Jews the first opportunity and not to prejudice the cause at this stage. Later Jesus will order them to go and disciple all the Gentiles (Mat 28:19).

Vincent: Mat 10:5 - Iscariot

Judas Iscariot ( ὁ Ἰσκαριώτης )

The article distinguishes him from others of the name of Judas (compare Joh 14:22). Iscariot is usually explained as a compound, meaning the man of Kerioth, with reference to his native town, which is given in Joshua (Jos 15:25) as one of the uttermost cities of Judah toward the coast of Edom southward.

In the four catalogues of the apostles (here; Mar 3:16; Luk 6:14; Act 1:13) Simon Peter always stands first. Here expressly; " first Simon." Notice that Matthew names them in pairs, and compare Mar 6:7, " sent them forth two and two. " The arrangement of the different lists varies; but throughout, Peter is the leader of the first four, Philip of the second, and James, son of Alphaeus, of the third.

Wesley: Mat 10:5 - These twelve Jesus sent forth

Herein exercising his supreme authority, as God over all. None but God can give men authority to preach his word.

Wesley: Mat 10:5 - Go not

Their commission was thus confined now, because the calling of the Gentiles was deferred till after the more plentiful effusion of the Holy Ghost on the day of pentecost.

Wesley: Mat 10:5 - Enter not

Not to preach; but they might to buy what they wanted, Joh 4:9.

JFB: Mat 10:5 - These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not

The Samaritans were Gentiles by blood; but being the descendants of those whom the king of Assyria had transported from the East to supply the place of the ten tribes carried captive, they had adopted the religion of the Jews, though with admixtures of their own: and, as the nearest neighbors of the Jews, they occupied a place intermediate between them and the Gentiles. Accordingly, when this prohibition was to be taken off, on the effusion of the Spirit at Pentecost, the apostles were told that they should be Christ's witnesses first "in Jerusalem, and in all Judea," then "in Samaria," and lastly, "unto the uttermost part of the earth" (Act 1:8).

Clarke: Mat 10:5 - These twelve Jesus sent forth, and commanded

These twelve Jesus sent forth, and commanded - To be properly qualified for a minister of Christ, a man must be

1.    filled with the spirit of holiness

2.    called to this particular work

3.    instructed in its nature, etc.; and

4.    commissioned to go forth, and testify the Gospel of the grace of God

These are four different gifts which a man must receive from God by Christ Jesus. To these let him add all the human qualifications he can possibly attain; as in his arduous work he will require every gift and every grace

Clarke: Mat 10:5 - Go not into the way of the Gentiles

Go not into the way of the Gentiles - Our Lord only intended that the first offers of salvation should be made to the Jewish people; and that the heathen should not be noticed in this first mission, that no stumbling-block might be cast in the way of the Jews

Clarke: Mat 10:5 - Into any city of the Samaritans enter ye not

Into any city of the Samaritans enter ye not - The Samaritans had afterwards the Gospel preached to them by Christ himself, Joh 4:4, etc., for the reason assigned above. Such as God seems at first to pass by are often those for whom he has designed his greatest benefits, (witness the Samaritans, and the Gentiles in general), but he has his own proper time to discover and reveal them

The history of the Samaritans is sufficiently known from the Old Testament. Properly speaking, the inhabitants of the city of Samaria should be termed Samaritans; but this epithet belongs chiefly to the people sent into that part of the promised land by Salmanezer, king of Assyria, in the year of the world 3283, when he carried the Israelites that dwelt there captives beyond the Euphrates, and sent a mixed people, principally Cuthites, to dwell in their place. These were altogether heathens at first; but they afterwards incorporated the worship of the true God with that of their idols. See the whole account, 2Ki 17:5, etc. From this time they feared Jehovah, and served other gods till after the Babylonish captivity. From Alexander the Great, Sanballat, their governor, obtained permission to build a temple upon Mount Gerizim, which the Jews conceiving to be in opposition to their temple at Jerusalem, hated them with a perfect hatred, and would have no fellowship with them. The Samaritans acknowledge the Divine authority of the law of Moses, and carefully preserve it in their own characters, which are probably the genuine ancient Hebrew; the character which is now called Hebrew being that of the Chaldeans. The Samaritan Pentateuch is printed in the London Polyglott, and is an undeniable record. A poor remnant of this people is found still at Naplouse, the ancient Shechem; but they exist in a state of very great poverty and distress, and probably will soon become extinct.

Calvin: Mat 10:5 - Into the tray of the Gentiles

5.Into the tray of the Gentiles This makes still more evident what I have lately hinted, that the office, which was then bestowed on the apostles, had no other object than to awaken in the Jews the hope of an approaching salvation, and thus to render them more attentive to hear Christ. On this account, he now confines within the limits of Judea their voice, which he afterwards commands to sound everywhere to the farthest limits of the world. The reason is, that he had been sent by the Father to be

the minister of circumcision, to fulfill the promises, which had anciently been given to the fathers, (Rom 15:8.)

Now God had entered into a special covenant with the family of Abraham, and therefore Christ acted properly in confining the grace of God, at the outset, to the chosen people, till the time for publishing it were fully come. But after his resurrection, he spread over all nations the blessing which had been promised in the second place, because then the veil of the temple had been rent, (Mat 27:51,) and the middle wall of partition had been thrown down, (Eph 2:14.) If any one imagine that this prohibition is unkind, because Christ does not admit the Gentiles to the enjoyment of the gospel, let him contend with God, who, to the exclusion of the rest of the world, established with the seed of Abraham alone his covenant, on which the command of Christ is founded.

TSK: Mat 10:5 - sent // Go // of the Samaritans

sent : Mat 22:3; Luk 9:2, Luk 10:1; Joh 20:21

Go : Mat 4:15; Joh 7:35; Act 10:45-48, 11:1-18, Act 22:21-23; Rom 15:8, Rom 15:9; 1Th 2:16

of the Samaritans : 2Kings 17:24-41; Luk 9:52-54; Joh 4:5, Joh 4:9, Joh 4:20,Joh 4:22-24; Act 1:8, Act 8:1, 5-25

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Poole: Mat 10:5-6 - into any city of the Samaritans // But go rather to the lost sheep of the house of Israel

Ver. 5,6. Here Christ limiteth their ministry to the Jews. The apostle tells us, Rom 15:8 , Christ was a minister of the circumcision for the truth of God, to conform the promises made unto the fathers; and the apostle tells the Jews, Act 13:46 , It was necessary that the word of God should first have been spoken to you. Therefore in this his first mission, he restrains his apostles from going to the Gentiles, to whom they had afterwards a commission to go, Mat 28:19 , and did go, but not before the Jews had judged themselves unworthy of everlasting life, Act 13:46 , by rejecting and blaspheming the gospel, and persecuting the ministers of it. They are also commanded not to go

into any city of the Samaritans The Samaritans were partly Jews apostatized, and partly heathens, descended from those whom the king of Syria sent thither, when the ten tribes were carried into captivity, 2Ki 17:6 , and from some Jews left in the land. You shall read of their religion there, 2Ki 17:31-41 . They were perfectly hated by the Jews, and as perfect haters of them, as may be gathered from Luk 9:52,53Jo 4:9 . Our Lord, partly in regard they also were no better than Gentiles, and so hated as they were of the Jews, would not suffer these his first ministers to go and preach amongst them. Not that they were forbidden (if some particular persons, whether Gentiles or Samaritans, came to them) to preach to them, but only not to make it their work to go into their country or cities; the time was not yet come for this great light to shine upon the Gentiles.

But go rather to the lost sheep of the house of Israel By Israel he here meaneth the two tribes that clave to the house of David, for the ten tribes ever since their captivity 2Ki 17:6had lost their share in that name. He calls them lost sheep in the sense that Jeremiah speaks, Jer 1:6 , My people hath been lost sheep: their shepherds have caused them to go astray. So that lost sheep here signifies wandering sheep, for want of proper guides. The Jews at this time had miserable teachers, so as they wandered as lost sheep. And this comporteth with what we had in the last verses of the former chapter. There was a great harvest and but few labourers; he is therefore providing them labourers, shepherds that should gather those scattered sheep into one fold.

Lightfoot: Mat 10:5 - Into any city of the Samaritans, enter ye not

These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:   

[Into any city of the Samaritans, enter ye not.] Our Saviour would have the Jews' privileges reserved to them, until they alienated and lost them by their own perverseness and sins. Nor does he grant the preaching of the gospel to the Gentiles or Samaritans, before it was offered to the Jewish nation. The Samaritans vaunted themselves sons of the patriarch Jacob, Joh 4:12 (which, indeed, was not altogether distant from the truth); they embraced also the law of Moses; and being taught thence, expected the Messias as well as the Jews: nevertheless, Christ acknowledges them for his sheep no more than the heathen themselves.   

I. Very many among them were sprung, indeed, of the seed of Jacob, though now become renegades and apostates from the Jewish faith and nation, and hating them more than if they were heathens, and more than they would do heathens. Which also, among other things, may perhaps be observed in their very language. For read the Samaritan version of the Pentateuch; and, if I mistake not, you will observe that the Samaritans, when, by reason of the nearness of the places, and the alliance of the nations, they could not but make use of the language of the Jews, yet used such a variation and change of the dialect, as if they scorned to speak the same words that they did, and make the same language not the same.   

II. In like manner they received the Mosaic law, but, for the most part, in so different a writing of the words, that they seem plainly to have propounded this to themselves, that retaining indeed the law of Moses, they would hold it under as much difference from the Mosaic text of the Jews as ever they could, so that they kept something to the sense. "R. Eliezer Ben R. Simeon said, 'I said to the scribes of the Samaritans, Ye have falsified your law without any manner of profit accruing to you thereby. For ye have written in your law, near the oaken groves of Moreh, which is Sychem;' " etc....Let the Samaritan text at Deu 11:30 be looked upon.   

III. However they pretended to study the religion of Moses, yet, in truth, there was little or no difference between them and idolaters, when they knew not what they worshipped; which our Saviour objects against them, Joh 4:22; and had not only revolved as apostates from the true religion of Moses, but set themselves against it with the greatest hatred. Hence the Jewish nation held them for heathens, or for a people more execrable than the heathens themselves. A certain Rabbin thus reproaches their idolatry: "R. Ismael Ben R. Josi went to Neapolis [that is, Sychem]: the Samaritans came to him, to whom he spake thus; 'I see that you adore not this mountain, but the idols which are under it: for it is written, Jacob hid the strange gods under the wood, which is near Sychem.' "   

It is disputed whether a Cuthite ought to be reckoned for a heathen, which is asserted by Rabbi, denied by Simeon; but the conclusion, indeed, is sufficiently for the affirmative.   

IV. The metropolis of the Samaritans laboured under a second apostasy, being brought to it by the deceit and witchcraft of Simon Magus, after the receiving of the gospel from the mouth of our Saviour himself. Compare Act 8:9 with Joh 4:41.   

From all these particulars, and with good reason for the thing itself, and to preserve the privileges of the Jews safe, and that they might not otherwise prove an offence to that nation, the Samaritans are made parallel to the heathen, and as distant as they from partaking of the gospel.

Gill: Mat 10:5 - These twelve Jesus sent forth // and he commanded them // saying, go not into the way of the Gentiles // And into any city of the Samaritans enter ye not

These twelve Jesus sent forth,.... And no other but them, under the character of apostles. These had been with him a considerable time, to whom he had been gradually communicating spiritual knowledge; and by the benefit of private conference with him, and the observation they had made upon his doctrine and conduct, were greatly qualified for public usefulness: wherefore he gives them a commission, furnishes them with power and authority; and sends them forth from him by pairs, that they might be assisting to one another, and bear a joint testimony to the Gospel they preached; but before he sent them forth from his presence, he gave them some directions where they should go, and to whom they should minister, and where not:

and he commanded them, as their Lord and Master; he gave them strict orders, which he expected them to comply with, and closely enjoined them, as they must answer it to him again,

saying, go not into the way of the Gentiles; meaning, not the customs' and manners of the Heathens, they were to avoid; but that they were not to steer their course, or take their journey towards them: they were not, as yet, to go among them, and preach the Gospel to them; the calling of the Gentiles was not a matter, as yet, so clearly revealed and known, nor was the time of their calling come: besides it was the will of God, that the Gospel should be first preached to the Jews, to take off all excuse from them, and that their obstinacy and perverseness in rejecting Jesus as the Messiah, might manifestly appear; and since Christ himself was the minister of the circumcision, he would have his apostles, for the present, whilst he was on earth, act agreeably to the character he bore, that there might be an entire harmony in their conduct.

And into any city of the Samaritans enter ye not: the word "any" is supplied, and that very rightly; for, not the city of Samaria, the metropolis of that country, as the Arabic version reads it, is only meant, but any, and every city of the Samaritans: not that it was strictly unlawful and criminal to go thither; for he himself went into one of their cities, and so did his apostles, Joh 4:4 Luk 9:52 and after his death preached the Gospel there; but he judged it not proper and expedient at this time, and as yet, to do it; that is, not before their preaching it to the Jews; for there was a very great hatred subsisting between the Jews, and the Samaritans, insomuch that they had no conversation with each other in things civil or religious. The Samaritans, though they boasted of their descent from Jacob, were a mongrel sort of people, partly Jews, and partly Gentiles, a mixture of both; and therefore are distinguished from both and though they had, and held the law, and five books of Moses, yet corrupted them in many places, to serve their purpose, and countenance their religion, particularly their worshipping at Mount Gerizim; on which account they were looked upon by the Jews as apostates, idolaters, and even as Heathens ^f, and are therefore here joined with them; and to shun giving offence to the Jews, seems to be the reason of this prohibition; see Gill on Joh 4:20.